Difference between revisions of "Why Did Yonah Disobey Hashem/2"
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<point><b>"לִבְרֹחַ... מִלִּפְנֵי י"י" – Did Yonah really think he could flee from God?</b><ul> | <point><b>"לִבְרֹחַ... מִלִּפְנֵי י"י" – Did Yonah really think he could flee from God?</b><ul> | ||
<li>R. Yonatan in the Mekhilta<fn>See also Abarbanel in his wake.</fn> claims that Yonah was willing to die for Israel's sake, as he says to the sailors, "הֲטִילֻנִי אֶל הַיָּם".  Yonah, then, might never have expected to avoid the repercussions of his actions.</li> | <li>R. Yonatan in the Mekhilta<fn>See also Abarbanel in his wake.</fn> claims that Yonah was willing to die for Israel's sake, as he says to the sailors, "הֲטִילֻנִי אֶל הַיָּם".  Yonah, then, might never have expected to avoid the repercussions of his actions.</li> | ||
− | <li>Ibn Ezra<fn>See Radak and Abarbanel who follow his interpretation.</fn> points out that the phrase "לִבְרֹחַ... מִלִּפְנֵי י"י", rather than "‏מפני י"י‏", indicates that Yonah thought that although he could never hide from Hashem Himself, he could still go outside of Israel where there would be no prophetic inspiration.<fn>He points to Eliyahu's words, "חַי י"י אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו" (Melakhim I 17:1) as evidence that the term "לפני ה'"  relates to a relationship with Hashem and prophetic capabilities.</fn></li> | + | <li>Ibn Ezra<fn>See Radak and Abarbanel who follow his interpretation.</fn> points out that the phrase "לִבְרֹחַ... מִלִּפְנֵי י"י", rather than "‏מפני י"י‏", indicates that Yonah thought that although he could never hide from Hashem Himself, he could still go outside of Israel where there would be no prophetic inspiration.<fn>He points to Eliyahu's words, "חַי י"י אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו" (Melakhim I 17:1) as evidence that the term "לפני ה'"  relates to a relationship with Hashem and prophetic capabilities. See also</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>Behavior during the storm</b> – Yonah neither prays to Hashem for salvation nor does he seek forgiveness and commit to set out for Nineveh as commanded, because he prefers to die rather than become the vehicle to save Assyria and contribute to the ultimate destruction of Israel.</point> | <point><b>Behavior during the storm</b> – Yonah neither prays to Hashem for salvation nor does he seek forgiveness and commit to set out for Nineveh as commanded, because he prefers to die rather than become the vehicle to save Assyria and contribute to the ultimate destruction of Israel.</point> |
Version as of 23:02, 12 October 2016
Why Did Yonah Disobey Hashem?
Exegetical Approaches
Overview
Commentators differ regarding what prompted Yonah to flee from Hashem's mission. According to many modern exegetes, his disobedience stemmed from a fundamental disagreement with Hashem regarding Hashem's modes of justice. Yonah was troubled by the institution of repentance, believing it unjust that retribution be erased merely because someone regretted previous actions.
Others present Yonah as focusing on the consequences of Nineveh's penitence. Thus, Ibn Ezra assumes that Yonah was motivated by his concern for the Nation of Israel, whose persistent refusal to heed the rebukes of its prophets would be highlighted by Nineveh's repentance. Pirkei De Rabbi Eliezer, in contrast, suggests that Yonah had his own interests in mind, fearing lest he be called a false prophet when his decree of destruction was overturned.
Finally, R. Saadia Gaon questions the assumption that Yonah disobeyed Hashem at all. He finds it unfathomable that a prophet would defy the word of Hashem, leading him to conclude that Yonah must have initially gone to Nineveh as directed.
Theological Objections
Yonah's disobedience stemmed from his fundamental notions of how repentance works or does not work.
- Repentance is not a substitute for punishment – Though Yonah believed that repentance for misdeeds is desirable, he did not think that repentance removes the need for retribution. In his view, justice requires that everyone receive their due, and apologizing or regretting one's actions cannot change that.
- Repentance out of fear is insufficient – Yonah felt that repentance which stems from fear of punishment is insincere, and will never be permanent. Since it does not emanate from a true recognition of right and wrong and a sincere desire to change, as soon as the danger ends, a person will return to their previous ways.
- No repentance for idolators – According to Abarbanel, Yonah maintained that "תשובה" means returning to Hashem. Thus, even if someone fixes their interpersonal behavior, their repentance can never be complete if they maintain their idolatrous beliefs.3 In other words, returning specifically to Hashem is a prerequisite for all repentance.
- Sincere – The repentance was actually sincere, and the all encompassing nature (including animals as well) simply reflects the degree of guilt that the people of Nineveh needed to expiate.4 Yonah did not take issue with the quality of the repentance, but only with Hashem's reaction to it and Nineveh's evasion of punishment.
- Inferior repentance – The images of animals in sackcloth and requiring them to fast suggest that the entire scene is nothing but a parody of repentance.5 If repentance involves regret and change of heart, involving animals is farcical. This might support the idea that the change was prompted only by fear, and as such was superficial.
- Changed actions not beliefs – Abarbanel claims that though the people repented of their crimes against their fellow men, they did not return to Hashem. Thus, the verse states, "וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם", emphasizing their actions but not their beliefs. Though earlier the text shares that "וַיַּאֲמִינוּ אַנְשֵׁי נִינְוֵה בֵּאלֹהִים", this connotes a recognition of godly authority but not a monotheistic belief in Hashem. Thus, in contrast to the surrounding verses, Hashem is called "אֱלֹהִים" and not by His proper name, Hashem.6
- Love erases punishment – Hashem is replying to Yonah's claim that punishment is necessary despite repentance. He teaches him that everyone needs mercy, even if undeserving, and that love should override pure justice. Yonah, who did not invest in the "קיקיון", and did not deserve it, still desired its life. As such, he should understand how Hashem would desire the survival of his creations. Repentance allows for erasure of destruction because love trumps pure justice.
- Short-lived repentance is worthwhile – Hashem is attempting to teach Yonah that repentance, however short-lived, is not worthless. Though his gourd lived for merely a day, Yonah cared deeply about it. So too, Hashem teaches Yonah, even if the people of Nineveh eventually revert to evil, in the moment of their repentance, it is accepted.8
- Repentance of idolators – It is unclear how the story of the קיקיון addresses Yonah's concern regarding the repentance of idolators.
Patriotism
Yonah's defiance of Hashem's command was rooted in his love of Israel and desire for their preservation.
- Most of these commentators maintain that Yonah was concerned lest the immediate repentance of Nineveh cast Israel in a bad light, as the Children of Israel had refused to change their ways despite numerous prophetic rebukes.
- Abarbanel, in contrast, asserts that Yonah knew that Assyria was destined to exile the ten tribes, and thus he did not want to be the vehicle through which Israel's enemy was saved from destruction.
- R. Yonatan in the Mekhilta10 claims that Yonah was willing to die for Israel's sake, as he says to the sailors, "הֲטִילֻנִי אֶל הַיָּם". Yonah, then, might never have expected to avoid the repercussions of his actions.
- Ibn Ezra11 points out that the phrase "לִבְרֹחַ... מִלִּפְנֵי י"י", rather than "מפני י"י", indicates that Yonah thought that although he could never hide from Hashem Himself, he could still go outside of Israel where there would be no prophetic inspiration.12
Self Interest
Yonah's reluctance to fulfill Hashem's command was motivated by personal concerns. This position subdivides regarding the exact nature of the concern:
Feared being Labeled a False Prophet
Yonah feared that when the people of Nineveh repented, Hashem's decree of destruction would be overturned and he would be viewed as a false prophet.
- He asks why Yonah would care what the people of Nineveh thought of him; after all, he was not even living among them!
- Moreover, he questions how the inhabitants of Nineveh could possibly have concluded that Yonah was a false prophet. They obviously understood that there was a chance that their repentance could overturn the decree, so they apparently thought that the prophet's role was to prompt them to change. As such, when they were spared why would they have accused him of fraudulent prophecy?
Futile Mission
Yonah was certain that the people of Nineveh would not repent and that Hashem would nonetheless forgive them, thus rendering Yonah's efforts futile and irrelevant. Being old and feeble, he preferred that Hashem send someone in his stead.
Did Not Disobey
Yonah never attempted to flee, but rather fully adhered to Hashem's instructions.
- Assumed fulfillment – According to R. Saadia Gaon, Yonah actually fulfilled Hashem's initial mission, even though this is not explicitly stated in the text,25 and he fled only to avoid being called a second time. Since the first mission entailed only rebuking the people of Nineveh, but contained no prophecy of destruction, Yonah was not worried about the possibility of being called a false prophet should the people repent, and was willing to do as told.26 Afterwards, however, he fled outside of Israel where there is no prophetic inspiration to avoid being called upon to deliver a prediction of doom.
- Rereading the word "לִבְרֹחַ" – Yefet reinterprets the word "לִבְרֹחַ" to mean "to hurry",27 and he suggests that not only did Yonah not flee from Hashem's word, but he actually hastened to fulfill it. Yonah felt that travel by sea would be the quickest route to Nineveh, and thus heading to Tarshish was the best way to expedite the mission.28